and zeale of spirite wherewith this author aboundeth Which although so much and with such life and mouing will not nowe altogether appeare in this writing as when it was with the liuely voyce and earnest spirite deliuered because that GOD promiseth to that the more especiall blessing yet shall you easily see that it is a worke comming out of the same shoppe a streame flowing from the same fountaine a print stamped with the same seale and sparckles flying out of the same flame Which the more they shall inflame you which ought most to inflame you you hauing beene â—â—readie with them set on fire the more they â—â—all heate others and by your example be â—â—ofitable to all which is that the author wisheth â—â—d I his welwiller heartily pray for to him who 〈◊〉 the able worker of it to whose especiall grace 〈◊〉 good reader in reading this worke to direct â—â—ee I commende thee Thine in the Lorde Iesu Abraham Conham Certaine profitable Questions and Answers vpon the Commaundements The first Question HAth there euer been in the world amongst men some Religion Ans Yea for to make all men inexcusable the Lorde hath ingrafted in the minde of euerie one a secrete sure perswasion that there is a God who as he made man so is he of man to bee serued and obeyed By which secrete perswasion it came to passe that there was neuer from the beginning of the worlde any Region Towne or House wherein was not some Religion Que. Then is not Religion a pollicie of man to keepe people in obedience Ans No it were horrible to thinke so for it is plaine that religion is of nature and by nature though true religion be not Que. How prooue you that Ans First verie reason teacheth it For what policie could euer haue made man the Lorde of all Creatures fall down and worship the vilest creatures vnlesse there had béen something before in his nature to leade him to it Secondly it is plainely prooued in the example of Pilate Iohn 19.8 who assoone as he heard that Christ was God euen by very nature feared and stoode in awe of him And by the example of Gamaliel with diuers others Acts. 5.39 Que. Seeing then that there hath bene euer in the worlde some Religion because it is naturall whether is there but one or many Ans There can be but one true Religion but of false there haue béene and are diuers and euer will be till Christ come againe vnto iudgement Que. What false Religion can you name Ans There hath béene and is false reâ—igion in the Church Hist Magdeburg and out of the Church In the Church Poperie Out of the Church the religion of the Iewes of the Gentils and of the Turkes Que. What is the Religion of the â—ewes Ans They obstinately denying that Christ is yet come worshippe God still with sacrifices burnt offerings and other ceremonies of Moses lawe Que. What the Gentiles Ans Their Religion is a confused worshipping of all things for so wee â—eade in the 14. of the Actes of the Apostles in the 17. and in the 19. And the Poet saieth of them thus Quicquid humus pelagus coelum mirabile gignit Id dixere deos colles freta flumina flammas That is What so the earth the sea the heauen doeth wonderfull beget As hils seas flouds and flames of fire for Gods that haue they set Que. What the Turkes Ans Their religion is a masse of all heresies denying Christ to be God and vainely worshipping with mans deuises Que. What is true Religion Ans True religion is the true worshipping of God and the kéeping of his commaundements Que. Whence is it to be learned Ans Onely out of the written word of God and not out of mans heade or writings Que. How is that prooued Ans Both by Scripture and reason sufficient Que. What Scripture Ans Esay 29.13 verse God threateneth to plague them because their feare or religion towardes him was taught by the precept of men Michah the 4.2 He shall teache vs and we will walke in his pathes Daniel the 9.10 Daniel confesseth that because the people obeâ—ed not Gods voyce therefore al their worship was sinne Que. What reason Ans By many might it bee prooued but these may suffice First whatsoeuer pleaseth God must be according to his will but his will is onely knowen in his worde and therefore if our Religion please God it must be according to his word Secondly if whatsoever bée not of faith is sinne and faith onely is out of the word then what Religion soever is not out of the worde is sinne Thirdly the practise of Gods Church hath euer béen both to reforme religion and to confute heresies out of the word and by the word and therefore the same must euer bee the grounde of our Religion Que. Howe is it to bee learned out of the word Ans By hearing it preached by reading it our selves by prayer by conference one with another by temptations and by this exercise of Catechising For the other they are vsual meanes in déede but this maner of Catechising it is a newe deuise not knowne to our olde Fathers No it is no newe deuise but an olde custome and auncient begun assoone as euer God had a Church and continued euer since Que. How may that be prooued Ans First in the fourth of Genesis iâ— appeareth Gen. 4. that euen Adam the first man vsed it to his Sonnes teaching them to worship God with sacrifices oâ— else they coulde neuer haue doone it Aâ—gaine wee sée Abraham vsed it to his housholde Gen. 18. and God commended him foâ— it For if he had not by this exercise wâ—â— instructed his seruantes before wouldâ— they euer haue suffered him to cut aâ—way their foreskinnes In many placeâ— also beside did God flatly commaund alâ— parentes to vse it to their children Iâ— the 6. to the Hebrues mention is madâ— of the parts of the Catechisme then vsed the ancient Fathers haue carefully traâ—uailed in this exercise all well ordereâ— Churches haue euer had their Cateâ—chismes which we also haue and reade therefore no newe deuise Que. What be the partes of the Catechisme Ans The parts of the Catechisme are these two generaly doctrine discipline vnder doctrine these foure contained to wit The law of God a sum whereof is in the ten Commaundements Faith a sum whereof is in the 12. Articles Prayer a forme whereof is the Lordes Prayer The Sacraments Of these partes in order afterwarde Now to some questions in your booke And first Que. What is the cheefest thing which euery one ought to be most careful of so long as they liue An. Euerie one ought to be most carefull of these two points first and chiefely how to be saved in the day of iudgement before Gods iudgement seate and so to come to life euerlasting Secondly howe to liue according to Gods holy will during our life in which two pointes wholy standeth
and a gréeuous breach of this commaundement Wee should couer in charitie what no bodie knoweth but wee if the partie will be reformed euen as willingly and readily as euer wee would our selues finde fauour for our infirmities But doe we it Is my brothers shame my griefe is his credite déere vnto me as my life Goe I backewarde with a cloke on my backe to cast vpon his offence loth that either others or I my selfe should sée it as good Sem and Iapheth did to their bared father in his drunkennesse Gen. 9.23 No no wee grinne and laugh rather with cursed Cham and blabbe it out to others Good beloued let vs weigh our wantes and neuer make our vices vertues God asketh but our confession in griefe and sorowe and he will heale vs. It is a branch and a breach of this commandement and therefore no thing to be continued in But I dwell too long in this spéech vnto you Many things mo might yet be rehearsed but sée them your selues and let my silence passe them These fewe bewraye our want of perfect obedience to the lawe and so consequently of anie life and safely by the workes of the same And therefore I hope we clearely perceiue that without a Sauiour wee were but lost make what distinctions we can of obedience of iustification or such like Fast cleaueth to vs and cannot bee denied gréeuous guilt against both this lawe and all the former and cursed is he which abideth not in all to doe them sayeth the Lorde Deutro 27 Iam. 2.10 Galat. 3.11 He that is guiltie of one is guiltie of all and by the workes of the lawe can no flesh liuing be iustified For the iust shall liue by faith Wee haue not doone all but wee haue broken much and therfore the conclusion lighteth vpon vs and all the subtilties of all the wittes in the worlde can not remooue it from vs if the Lorde should marke what we haue doone amisse but in this one lawe of his and iudge vs thereunto and by we are not able to abide it wee are cast away Therefore let vs flie from the lawe as fast as euer wee can and take the right vse of it thereby to be led vnto Christ and let this be our firme comfort Galat. 4.4 that When the fulnesse of time was come God sent foorth his sonne made of a woman and made vnder the lawe that he might redeeme vs from the curse thereof and so by him wee might receiue the adoption of sonnes which without him we could neuer attaine to This is sure and this is comfortable to hould by and the Lorde increase this faith in vs euer The tenth Commaundement Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his c. Wherein saith your booke the Lorde plainely forbiddeth all inwarde desire of anie thing vnlawfull to be done although we neuer consent vnto it as the rebellion of the flesh all corruption of the olde man all blotte of originall sinne so that by this commaundement most clearely we may see the image of that man that pleaseth God euen such an one in whom nothing is impure neither in will nor nature Question YEt playner I pray you if you can set downe the difference of this commaundement from the other for as I haue heard some haue halfe thought it superfluous seeing as the former did also forbid the inwarde thought aswell as the outwarde act Ans It is as plaine as may be alreadie yet to content you thus ouer againe The former commaundementes did forbid the act and the setled or consenting thought of the heart though the déede were not doone as for example the precept of killing forbiddeth the déede and with all once to thinke in heart to doe such a déede with a resolution verily to accomplish it if I can But nowe this commaundement commeth néerer and condemneth not onely that thought that is setled and lacketh but oportunitie to doe the déede but euen the verie thinking also of any thing contrarie to the loue of God or my neighbour though I doe neuer consent to it but snubbe it mislike it and reiect it For euen that hauing of an euill thought in my minde is a fruite of my corruption such as in innocencie if we had stood we should neuer haue had and therefore naught So there are two degrées of thoughtes the one with consent to accomplish in déede what we do thinke if we can and the other without consent repulsed away when wee awake and sée it The former in the former commandementes was forbidden and the later in this A strange doctrine in shewe no doubt to manie that thinke this their thought is frée But we must not maruell since euen the Apostle Paul himselfe would neuer haue suspected anie danger in concupiscence lustes and desires if the lawe had not sayde Thou shalt not lust or desire Rom. 7.7 Nay it appeareth verie plainely in that place sayth a godly man that he thought maruelous well of himselfe before hee came to this commandement He tooke himselfe before to be liuing and in good liking towardes God and godlinesse but when he had looked vpon this lawe and beheld himselfe a while in this part of the glasse he sawe himselfe plainele to be no bodie but a dead man sould vnto sinne And therefore a thousande times néedefull that the Lorde should adde this lawe to all the rest to humble vs throughly séeing so singular a man was not fully cast downe before he had wrestled with the iustice of God in the same Let vs therfore thinke of this thing that séemeth so litle in our eies For wee heare what the Apostle sayth it is sinne to desire Rom. 7.7 and we may ioyne vnto it the words of the Lorde himselfe affirming plainely that the verie imagination of mans heart is euill euen from his youth Gen. 8.21 God hath made the heart aswell as the bodie to séeke his glorie and therefore good reason the cogitations of the hart should no more straie from their true end than the actions of the bodie Neither may our reiection of such thoughtes in the ende and not consenting vnto them to accomplish them in act bleare our eies with an imagination that we haue not offended in them in going so farre as we went For it is a blemish a want an impietie and a degrée of vnchastitie in a woman to suffer the cogitation of anie forren friende beside her husbande to tickle her with conceite vnlawefull though in the ende she repulse it and abhorre to accomplish it and howe can it then be faultlesse in these hearts of ours the spouse of the Lorde to dallie with such delightes and to pursue in minde by thinking of them the pleasures that such conceites doe pleade before vs though in the conclusion we giue the deniall and do not consent O it is a greater matter to loue the Lorde with all the heart than that it may
of true Christians is to bee praied vnto since other doctrine is deliuered by the Church of Rome Ans First it is prooued by the words of the Apostle Paul Rom. 10. Howe shal they call vpon him in whome they haue not beleeued as though he should say Beléefe must néedes euer goe before prayer whereupon then thus wee may reason Wee must onely pray to him in whom we must beléeue but we may ought beléeue onely in God the Father God the Sonne and GOD the holie Ghost therefore onely to these thrée persons one onely God must our prayers be directed The first proposition we sée prooued by Paul the second by the articles of our faith all the scripture the conclusion followeth vpon thē both Secondly it is prooued by Christ himselfe who teaching his Apostles to pray and in them all other men biddeth them neither call vpon Angel nor saint no not vpon his mother Marie But when you pray saith he say Our Father which art in heauē That is what forme of words so euer you vse euer direct your praiers vnto God and to him only And Father in this place signifieth any of the thrée persons and is not to be restrained onely to the first person Thirdly wee haue no commaundement to pray to any but to God onely we haue no promise to be heard if wee doe no example in Scriptures of any godly man or woman that hath done it euer at any time or vpon any occasion we haue no punishment threatened if we doe it not but to pray to God we are commaunded Psal 50. we are promised to be helped we haue examples and we are threatened if we doe it not Therefore whether of these two is to be done who séeth not Que. What is the fourth duetie of this commaundement Ans Fourthly we are bound by this Lawe to acknowledge God alone to be the guider and gouernour of all things of whom we receiue all the benefites that we haue and therefore that wee trust and stay vpon him alone Que. Here are three seuerall thinges affirmed very worthie to be seuerallie considered and therfore first I pray you howe is it prooued that God guideth gouerneth all things Ans Besides a number of other places which might be alledged to prooue it withal a very good testimonie is that in the Psalme Whatsoeuer pleased the Lorde that did he in heauen and earth Psal 135.6 in the sea and in all the depth Where marke well the space of the Lordes dominion in heauen he rulech in earth he ruleth in the sea he ruleth and in all these whatsoeuer it pleaseth him that doeth he at all times and seasons The like spéeche againe hath the same Prophet in an other place Psal 115.3 But our God is in heauen saith he and doeth whatsoeuer he wil The eyes of all things waite vpon him Psal 145.15 and he giueth them meate in due season So then nothing without him is done at any time but his power almightie guideth and gouerneth all things Que. Howe is it prooued that all good commeth to vs from this directing prouidence of the Lorde Ans The holy ghost in plaine words affirmeth it by his Apostle Iames Iames. 1.17 Euery good giuing euery perfect gift is from aboue and commeth downe from the father of light Que. This doctrine is plaine And yet notwithstāding euer it hath had euen in these dais hath som enemies Such obiectiōs as I haue hard at times I wil propound vnto you I pray you aunswere thē The first is this if God rule all things by his prouidence direction then must he needs be author of sin also in that he hindreth it not but suffreth it to be done Ans I answere to this your first doubt thus that the argument is not good neither foloweth that béecause all thinges are doone by his prouidence therefore hée should be author of euill For one may bée author of an action yet not of the euil in the action as in this similitude wée sée If a man cut with an euill knife hee is the cause of cutting but not of euill cutting or hackling of the knife but the badnesse of the knife is the cause of that Againe if a man strike the stringes of an instrument that is out of tune he is the cause that the stringes sounde but that they sounde iarringlie and out of tune that is in themselues and the man that striketh is not to bée blamed for it Therefore séeing one maie bée the cause of an action and yet not of the euil in the action you sée it doth not folowe that if God bée the cause of the action by and by the euill in the thing must néedes also procéede of him Nay contrarilie this doctrine is a sealed truth That no euill commeth of GOD in any worke but though in euerie thing that is done the Lord bée some worker yet as he doth it it is euer good Marke but an example or two Iob. 1. Iob his great aduersitie procéeded of God and by God in some respect it procéedeth of Satan also and of the Chaldeans that robbed him Yet sée that which Satan did malitiously and the Chaldeans couetously that did the Lord well to good purpose to the glorie of his name to the instruction and comfort of vs all and to Iobs great benefite also Gen. 38. Iosephs affliction againe it came by God by his brethren by his light mistresse and ouer credulous master but yet so much as God did was well done to the great benefite of his father and friends after and what the other did was euill wrongfully done to Ioseph The like againe may be said touching the death of Christ Had not God his worke in it when his determinate counsell appointed it Act. 2.23 and deliuered him vp Had not Iudas his worke in betraying him Had not the Iewes their worke whose wicked hands crucified and slew him Yet that which they did most horriblie the Lorde himselfe did in vnspeakeable mercie to all our endelesse comfortes Therefore whatsoeuer procéedeth of GOD as it commeth from him it is most good although the same thing as it commeth of man and by man bée wicked and euill and no author of euill is he though guider and gouernour of all things Que. My seconde doubt then is this if GOD gouerne all thinges by his prouidence then looke howe hee list to haue things and so shall they be men cannot chaunge his will and therefore it skilleth not what wee doe Ans Surely the conclusion is very wicked and no way followeth vpon Gods prouidence For albeit he direct all things yet we must euer vse the meanes that God hath appointed notwithstanding for so we sée Gods children euer did and tempted not the Lord by any such wicked spéeche as this Rebecca had heard Gods owne mouth speake it Gen. 27. that hee would of her two sonnes Esau and Iacob make two
Gods commandements I hate him intend what I can will I not beléeue it is it not possible to make vs féele our fault and to sée our sinne in this behalfe will wee still chalenge the Lorde with our good intentes and honest meanings as wee thinke when yet his owne tongue speaketh it that if I eyther serue with him any other as saints Angels images or whatsoeuer or him alone after any other way than he prescribeth I loue him not but hate him yea euen extremely hate him and shall at his handes finde the rewarde of a deadly enemie to his glorie Nowe Christ for his mercies sake touche vs and giue vs féeling Secondly let vs marke againe in these the comparison of mercy and iudgement together how farre the one excéedeth His enemies and haters of his will he punisheth but to the thirde and fourth generation but sheweth mercie to thousandes of them that loue him and kéepe his commaundementes Who woulde not serue then and onely serue a God of such a nature Yea what heart is it that will not séeke to please according to his will so good a Lorde as powreth mercie so long after his decease vppon his ofspring and posteritie Last of all it is verie worthie obseruation howe that speaking here of his commandements he placeth loue before it saying he will shewe kindnesse to thousandes of them that loue him and kéepe his commandements As though he woulde haue vs knowe that these two cannot be separated but whosoeuer frameth himselfe to obey the Lorde he must néedes loue him before for out of that as out of his fountaine and proper head floweth the other not accepted else nor liked of if it doe not and contrariwise if wee doe loue the Lorde in déede in trueth in veritie then will wee keepe His Commaundementes marke it His Commaundementes he doeth not say then will hee deuise this thing and that thing with twentie things moe of a good minde and meaning to please GOD withall but we will then kéepe His Commandements that is wee will then séeke and search wee will then reade and heare euerie man wee will endeuour to bee instructed what GOD in his worde hath prescribed vs to doe and wee will kéepe His commaundementes Nowe then once againe euen as the bloud of Iesus Christ is deare vnto vs let our brethren of the Churche of Rome for so wee yet call them in hope of amendment looke and marke what loue of GOD is in them Héere is a note and else often repeated in the Scripture to knowe their loue by Alas they deuise lawes wayes and meanes euerie day to serue GOD withall of their owne heades but his prescribed rule in his worde they vtterly contemne and neglect Now where true loue of GOD is out of it floweth a burning constant care to kéepe His commaundementes not our owne They kéepe their owne and with fire and fagot doe reuenge the breach of them but the Lordes worde not so with abstayning from this meate and that meate this day and that day with single lyfe though most impure with prayers in an vnknowen tongue and thus often repeated ouer and ouer with crossings and créepings Paxes and Beades holie water and Creame Ashes and spittle with a thousande such things haue they deuised to worshippe the Lorde and who so breaketh these an Heretike hée is a runneaway from the Church cite him and summon him excommunicate him and imprison him burne him and hang him yea away with such a one for he is not worthie to liue vpon the earth But if he blaspheme the name of the Lord by horrible swearing Reade the L. Cobhams last examination in the beginning of it if he offende most grieuously in pride in wrath in gluttonie and couetousnesse if he be a drunken alestake a ticktack tauerner kéepe a whore or two in his owne house and moe abroade at bord with other men with a nūber such like gréeuous offences what doe they Either he is not punished at all most commonly so or if he be it is a little penance of their owne inuenting by belly or purse or to say a certaine of prayers to visit such an image in pilgrimage c. But all this deserueth neither fire nor fagot Is not this for that man of sinne to exalt himselfe against all that is called God or that is worshipped Can it be denied but that he that punisheth the breache of his owne lawes aboue the breache of Gods lawes in that preferreth himselfe before GOD Surely it cannot it is too plaine therefore once againe remember that the loue of God in man or woman draweth them to the kéeping of His commandements set downe in the worde and not of their owne constitutions deuised by themselues And thus much in briefe of this commandement The examination of the conscience Nowe if I woulde fruitefully meditate and thinke of this commandement secretely and shortly with my selfe as I did of the former then consider I that as in other so in this also little is said and much is meant part is put for the whole and in the negatiue the affirmatiue is implyed Therefore thus doe I take the commaundement as if it were saide Thou shalt not worship me with any carnall earthly superstitious or outward deuised worship by thy selfe namely not by images but in heart in spirite in truth as is commaunded in my worde Which when I knowe if I would at any time rip vp this heart of mine and disclose vnto my selfe my secrete guilt and sinne herein against my God I carefully consider and as I can in minde beholde howe I haue euer serued the Lorde or thought in iudgement that he might be serued And peraduenture I finde that liuing in the daies of superstition and blindnesse ignorant of God and his truth for feare weakenesse with others I haue bowed my knée to Baall worshipped stockes and stones or as I thought GOD in them euen béene polluted with grosse and grieuous idolatrie For which if it so haue béene what can I say Shall ignoraunce excuse mée Did I labour then and euer by all meanes possible to attaine to knowledge Or liued I rather carelesly as others did thinking it good that many followed and hauing or séeking no better grounde for my conscience than the practise of my forefathers kings and gouernours If of this latter my heart condemne me how should my ignorance excuse me since it was so plainely wilfull Shall good intent or my good meaning stand for warrant before my God Ah howe shall he that gaue me in charge expresselie that I should not doe what séemeth good in mine owne eyes but what he commanded accept for excuse my wilfull and stubborne disobedience Neyther ignoraunce therefore nor intent may warraunt so witles walking before the Lorde but onely pardon in Christ Iesus my Sauiour But if eyther age which then was young or other prouidence of the Lorde haue freed mee alwayes from so grosse idolatrie yet séeke
onely shoulde attende If affection be good attention faileth and if attention stande affection dyeth And therefore séeing that euen reason teacheth mee that to call vppon the name of God not as I ought to do is plainly to abuse his name take it in vaine neither in this point can I cleare my selfe but broken herein also I haue this his commaundement What vaine vowes and promises haue passed from me néedelesse to be made Vowes and fruitlesse to be kept For sorcerie and witchcraft charming and coniuring am I able to say I haue as earnestlie abhorred them as I ought euerie way so absteyned from them as I shoulde Nay hath not rather ease béene sought in paine of mee by these meanes Charming or at least wished if I coulde haue gotten them My selfe and my friends my children and goods haue I loued obedience more than thē Or hath not euer some base creature as swine or such like béene dearer to mee than the Lord séeking by charme to saue the one and not fearing by sinne to loose the other God sift not my guilt euen nowe in this for practise or will for my selfe or for others wil surely accuse me Further and beside al these let it be wel weied of anie Christian heart that feareth God indéede and carefullie séeketh the credite of his name howe often vnreuerentlie in sporting and playing in shooting bowling in dising carding Gaming we vse his name Scripture phrase howe the phrase of scripture wil rowle out of our mouthes in iesting and light conferences howe fearefully we vse him in cursing banning our bretheren Banning and surely he shall sée no smal guilt touching this commādement in euerie one of vs if God in iustice weigh vs in the balance and rewarde vs as he findeth weight of sinne full duelie to deserue Where is that happie man or woman so waking and sléeping so sitting and going so speaking and kéeping silence so liuing and dying as for no sin of theirs for no infirmitie for no slip or fal the name of God truth hath bin euil spoken or thought of Let this man and woman appeare and boast that in great measure they haue kept this commaundement But if none such can bee found whose frailtie hath not fostred in reprobate minds a misliking of good thinges then let all fleshe fall downe before his footestoole and sewe out pardon for that liuing so looselie they haue taken his name in vaine and broken this commandement Last of all if wee cast our eyes about consider a little the manifolde meanes prouided by the Lord to do vs good in bodie and soule and euerie way Meanes not vsed are we able to say wee haue neglected none but euer vsed them as wee ought reuerentlie carefullie and with thankesgiuing Hath neuer an vnprofitable bashfulnesse made vs conceyle our bodilie griefe or refuse the meanes thought méete to doe vs good Hath not carelesse contempt robbed vs of the remedie appointed for our soules And hath not vnthriftie selfewill reiected meanes to increase our wordlie estate If these all or anie be true we haue despised the wisedome of the Lord which appeareth in these things and should be magnified by them and in them we haue polluted his name our selues greatly occasioned others to thinke lightly of good things and grieuouslie guiltie we stand before him for it of the breache of this commandement What should I say of not rebuking others according to our place whom we haue noted to offende in any of these Not rebuking which is a thing as hath béene saide required also in this Lawe and therefore a thing that resting in vs doeth crie for vengeaunce though in all the rest wee were pure and innocent For we were not borne for our selues but also for others and the bodie the soule the goods and estate of our brethrē should be déere vnto vs we not séeing and suffering them by our wils to do the thing that we knowe will hurt them What I say should I speake of this and many other braunches yet remaining Doe we not sée already shame ynough and grieuous sinne in great abundance Where were we nowe then euen for these that haue béene named if the percing eyes of the liuing GOD should prie into vs and with iust rewarde séeke to pay the wants he could espie in vs Could we escape the pit of endlesse paine Speake in the feare of God euen what you sée Are you pure and blamelesse in these all Dare you stande out and make the challenge Come iudge stay not sift me and spare not thy tryall I feare not for all these haue I kept from my youth O sinnefull fleshe espie thy case Thou canst not thou maiest not and I knowe thou darest not vnlesse the dreadfull wrath of God haue sealed vp thy sight And therefore euen in this commaundement also as in the former crie rather vp to heauen with shrillish shrike Wash me O Lord from these my sinnes and cleanse me from my wickednesse Haue mercie vpon me O gratious God and according to the multitude of thy mercies doe away mine offences O sweete Sauiour who may not see what he is without thee Full heauie laden I come vnto thee Christ my deere God as thou hast promised refresh and ease me Amen Amen The fourth Commaundement Remember that thou keepe holie the Sabaoth day Question WHat is the meaning of this commaundement Ans Your booke answereth that the hallowing of the Sabaoth day is to rest from our labours in our calling and in one place to assemble our selues together and with feare and reuerence to heare marke and lay vp in our hearts the worde of GOD preached vnto vs to pray altogether that which we vnderstande with one consent and at the times appointed to vse the Sacramentes in fayth and repentaunce and all our life long to rest from wickednesse that the Lord by his holy spirit may worke in vs his good worke and so begin in this life euerlasting rest Que. Had not the Iewes diuers feasts beside this Sabaoth Ans Yes in déede Some of God immediatly appointed and some by themselues vpon special occasion By the Lord they were tied to thrée solemne feasts in the yere at which he would haue all the males to appeare before him To wit The feast of vnleauened bread that is Easter Leuit. 23. Exod. 23.15 or the passeouer in remēbrance how the Angel passed ouer their houses when in one night he slewe all the first borne in AEgypt both of man and beast The feast of the haruest of the first fruits of their labours which they had sowen in the fields Verse 16. which was Whitsontide or Pentecost in remembrance that the lawe was giuen fiftie daies after their departure out of AEgypt And the feast of gathering fruits in the end of the yeare Verse 16. when they had cleansed the fields This was the feast of Tabernacles putting them in mind that 40.
sheweth their exercises Apollog 2. Iustinus Martyr nameth the same daye and sheweth the workes Ignatius against some that being Christians woulde retayne the Iewish Sabaoth saith in plaine tearmes Wee celebrate no longer the Iewish Sabaoth but euerie one that loueth Christ kéepeth nowe holie the Lordes day being honored with his resurrection The like witnesseth Augustine Cyrill and euen all antiquitie And therefore though wee sée not the verie time definitely named when this Sabaoth was chaunged yet we sée it was by the Apostles in their times and therefore hath credite ynough Nowe the holy Church of Rome that would by this alteration made by this primitiue and pure Church chalenge authoritie and libertie to chaunge and doe what they list surely wee must denie their consequence till such time as they bréede in vs by good proofe that credite of their spirit that wee haue and ought to haue of the Apostles that made this alteration of the Sabaoth from Saturday to Sunday Que. This satisfieth mee for my part touching the alteration of that which was but ceremoniall in this commandement namely the day and the precise rest in it neither can it bee otherwise than absurd for any false Church onely vnder a title and an vsurped name of a Church to chalenge authoritie to doe matters both contrarie to pietie and comelinesse because the true Church of God hath doone what was most agreeable to them both But now as I see the bond vnto any particular day only to such strict rest in the same as the Iewes obserued is taken away by Christ so yet see I what is morall remaineth namely a day in seuen and a certaine rest in the same Wherefore I desire aswel to know the reason of the remaining of the one as I haue the cause of the abrogation of the other and therefore first I pray you why haue wee still yet a Sabaoth and shall haue till the ende of the world and secondly what rest and exercises are therein required Ans The ends of the remaining of a Sabaoth yet still in the Church of God are chiefely thrée First that we might haue a kinde of resemblance and forme of our eternall rest from sinne in the kingdome of God Secondly that by this meanes seruants and cattle might bee prouided for against the cruell gréedinesse and vnsatiable couetousnesse of some maisters and owners And lastly that Ecclesiasticall discipline some estate of a Christian common wealth in performing to the Lorde ioyntly together demanded dueties might this way be established Que. Of euerie one of these I pray you seuerally Maister N. for more plainenesse and first what is that spirituall rest and sanctifying of the Sabaoth which layeth before vs a resemblance of eternall rest Ans That is when resting from worldly businesse and from our owne workes and studies wee yéelde our selues wholly to GODS gouernaunce that hee may doe his worke in vs when as the Scripture tearmeth it we crucifie our flesh wee bridle the froward desires and motions of the heart restraining our owne nature that we may obey the will of God For thus doing our Sabaoth day here vppon earth shall most aptly expresse a figure and likenesse of the eternall and most holie rest which wee shall for euer enioy in Heauen Yet euer must wee knowe that these thinges are not to be doone onely on the Sabaoth but euen all our life long euerie daye of euerie priuate man and this one day is appoynted chiefely aboue the rest for our negligence and weakenesse sake only without which such appointment it is greatly to bee feared some woulde neuer doe it Que. And is this spirituall resting from sinne in deede necessarie in euerie one that will as he is bounde sanctifie the Sabaoth Ans Surely it is euen so necessarie as that without this all our other resting putting on our better apparell going to the Church hearing seruice c. is nothing but euen abhorred of God and detested This is a great matter if wee had grace to consider of it yet nothing but plaine open scripture For what saith the Prophet Esay Blessed is the man that doeth this Esay 56.2 and the sonne of man which layeth holde on it he that keepeth the Sabaoth and polluteth it not and keepeth his handes from dooing any euill Sée what it is to kéepe holy the Sabaoth in the iudgement of the Prophet euen to kéepe our handes from dooing any euill that is to cease from sinne and our owne wayes Againe the same Prophet in another place Esay 58.13 If thou consecrate the Sabaoth as glorious to the Lorde and shalt honour him not dooing thine owne wayes nor seeking thine owne will c. And in his first Chapter also Esay 1.13.14 I cannot suffer your newe Moones nor Sabaothes nor solemne dayes it is iniquitie nor solemne assemblies my soule hateth thē c. And why so The reason foloweth in the next wordes For your handes are full of bloud that is you abstaine not from sinne remaine still in auarice deceite crueltie extorsion and such like which as long as you doe howsoeuer you séeme to sanctifie the Sabaoth I abhorre you and your dooings And then followeth notably a description euen of this spirituall rest Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to do well seeke iudgement releeue the oppressed iudge the fatherlesse defend the widow c. Many other such places are there Que. Now I pray you of the seconde end and vse of the Sabaoth a little also Ans That was and is as hath béene said in regard of seruants and the brute beasts who are to haue mutuall rest frō their trauel which yet some cruel vnsatiable wretched misers woulde hardly haue graunted had not God instituted this day both for man and beast to rest in This that I say is euident in the words of this law and therefore it néedeth no further proofe But let vs thus profit by it First it doth woonderfully shewe the goodnes of God who neglecteth nothing that he hath made but carefully prouideth for the welfare euen of brute beasts O faithlesse hearts if wee can doubt the goodnes of our God to vs when we here before vs sée his care for those creatures whō he hath made vs lords of Secondly it well teacheth vs what nature pietie and charitie requireth at our hands touching our seruauntes and Cattell Nature saieth Quod caret alterna requie durabile non est What wants his mutuall rest and ease still tost in paine and strife Can not continue long that course of labour or of life And therefore nature hath appointed aswell the one as the other for her creatures willeth that senselesse hearts in vs should not breake the same Pietie willeth that we should let them serue God on this day aswel as our selues yea euē sée that they doe it Ephes 6. Who are all one with vs in
Christ made of the same god redeemed with the same price subiect to the same hell if they doe not c. Charitie requireth that we should haue a féeling of the paines of our seruants Deutro 5. Chap. 15. Thankfulnesse would acknowlege the mercy of god in making me master him seruāt whē he could haue don otherwise if it had pleased him And to cōclude if this rest we denie either to seruant or cattle we shewe there is no regard of nature in vs no pietie no charitie no thankfulnesse to God for our estate but the contraries of all these I woulde to God men woulde carefully thinke of this who vpon euery occasion can finde in their heart to sende horse and men cart and cariage too and fro on the Lordes day most wickedly Assuredly it will haue a smarting recompence in the end Que. The third and last end of the Sabaoth yet remaineth touching rest and exercises required I pray you what rest are we bound vnto and what special exercises on this day Ans Concerning the former it hath bin said before that there is required of vs this day a resting from our proper labors in our calling as your booke saith so farre as they are hinderances to that sanctifying of the Sabaoth that is required of vs. For in it thou shalt doe no maner of worke c. That is no maner of worke that thou canst not doe and attende also to the exercises commaunded for the Sabaoth as the artificer cannot worke in his shop and goe to Church to pray and heare the countrey man cannot both serue the Lord with his neighbours at home as he ought serue to his chapmen his solde Corne in the wéeke dayes also c. Therfore from these we must abstaine Now for the second thing namely the exercises demaunded at our hands many they are and hard of me or any to be either named or espied so large is the lawe of the Lorde But as I can I will lay before you some of them And first to begin withall forasmuch as without knowledge of God there is no loue of God without loue no faith without faith no saluation by God therefore it is a worke or exercise of the Sabaoth a duetie that we are straitely bound vnto in that day to attend to the knowledge of God by assembling our selues together into one place and there with feare and reuerence to heare marke and lay vp in our hearts the worde of God read or preached vnto vs. Que. How prooue you this Ans Doe you not remember the spéech of the Shunamites husband to her when her child being dead 2. Reg. 4.23 she desired an Asse to be sadled that she might go to the man of God What wilt thou do with him to day saieth he since it is neither newe Moone nor Sabaoth day Whereby you may plainly sée that on those holy daies they carefully resorted to the Prophets to be instructed in the will of the Lord. In the Acts of the Apostles againe thus we reade that The first day of the week Actes 20.7 that is on the Sabaoth day the Disciples being come together to breake breade Paul preached vnto them ready to depart on the morow and continued preaching till midnight In another place Actes 13.16 Reade Luk. 4.16 c. to the 21. verse After the lecture of the law the Prophets the rulers of the synagogue sent vnto them saying ye mē and brethren if ye haue any exhortation for the people say on with a number mo such places Whereby euidētly we sée the manner of kéeping holy the Sabaoth in those dayes Yet is not the going to the Church outward hearing of the word all but they are The good ground that heare the worde and vnderstande it Matth. 13.23 bearing fruite and bringing foorth some an hundred folde some sixtie and some thirtie Que. These places are plaine touching the custome of Gods children in times past and beside these very reason would teach vs that if God hath of set purpose in great wisedome appointed one day generally of all men and women to bee obserued surely he would haue on that day none to lurke at home in an hole withdrawing themselues from GOD from his worde from their brethren and from all commaunded exercises on this day and therefore in my opinion our recusantes as wee call them that is our refusing Papists to come to Church doe greatly offende I pray you what thinke you Ans I settle no sentence of them but what the dreadfull voyce of the eternall Iudge shall pronounce vppon them in his generall day to the horror of bodie and soule euerlastingly in the boyling heate of vnquenchable fire vnlesse they repent sée and amende their intollerable obstinacie against the Lorde For can it bee that the Lorde shoulde pronounce accursed all them that kéepe not euerie tittle of his Lawe Deutr. 27. vlt. and yet not punishe them that prophane his Sabaoth by withholding themselues from the Congregation refusing appointed dueties by GOD himselfe and at home or abroade in this corner and that vnder this hedge and that patter to themselues what God knowes they vnderstande not and therefore consequently what the Lorde detesteth and will assuredly charge them withall as sinne in that day of his Howe can wee heare these examples of Gods children purposely set downe in his woorde to teache vs and our selues perfourming no such duetie yet boldely presume of mercie What the best of them with all their learning coulde say for defence of this their follie haue wee not heard and may wee not reade Too childish and friuolous are their reasons to iustifie so great impietie I referre you to the reading of them your selues together with the answers made vnto them by the godly This onely my selfe I say that if I were a Papist and had to this day refused to come to the Churche to receiue the sacrament c. yet I assure you now séeing the weake grounds of these doctors for mo thā one had their heads about them though one beare the name I should begin to looke better about me and neuer pin my euerlasting estate in paine or blisse vpon so slender vngodly perswasions of peruerse men But what should we speake of reason which truly they haue not of their denial God and many a conscience of theirs knowe full wel that it is not any impietie which they are able to charge our prayer or preachings withall but a secret sworne or promised obedience to the forren Antichristian power of Rome without knowledge what they doe blindly consenting to do as others doe haue done for vaine glory and worldly spéeche amongst a fewe of their owne packe that maketh them obstinate against the Lord despisers of his Sabaoth rebellious against their lawfull and most gracious Prince her lawes vnkind cōtemners of the counsell of their dearest friendes breakers of their heartes whose liues they ought to loue increasers
of their woe whose paine in pietie they shoulde neuer wish to sée finally euen euerie way to God to Prince to Countrey to friendes their owne soules enemies most daungerous and pernicious The Lorde Iesus Christ open their eyes touche their hearts and conforme their practise of behauiour to his will if it may stand with his good liking Que. I pray you nowe goe forward in recitall of the exercises of this Sabaoth Ans Secondlie beside the diligent hearing of the worde preached on this day and read vnto vs it is our dueties and a godly exercise fit for the day amongest our selues or with our pastor and preacher to conferre and talke of that which hath béene saide and to aske questions howe this and that is to be vnderstoode Such example haue we in the Gospell where it is saide that when Christ was alone Mark 4.10 they that were about him with the twelue asked him of the parable which before he had vttred and he readilie expounded the same vnto them Then vttered he moe and without parables saith the text spake nothing vnto them Verse 34. but he expounded all things apart to his Disciples Thirdly to receiue together the supper of the Lord Luke 22. Acts. 20.7 as we are commanded and the Church euer accustomed to doe To attende vnto Baptisme if occasion so serue duely pondering the promise that is past vs to serue the Lorde and praying faithfully for his guiding grace to be powred vpon our selues that or those infants then presented to the Church that they and we may euer fulfill what we haue vowed before the congregation Fourthlie from a true féeling heart of Gods receiued goodnes to giue him thankes on this day for his many and great mercies vpon bodie and soule at home and abroad vpon our selues and ours knowen and vnknowen bestowed the wéek passed vpon vs to pray for the continuaunce of the same all the next wéeke ensuing euer else with his gratious supplie of all necessaries whatsoeuer without the which either our worldly estate or spiritual obedience to him cannot be sustained Fiftly to consider of the poore which the Lord hath set amongest vs as subiects for our loue to worke vpon to sée what they want how they liue to visit them and prouide for them This hath euer of Gods children béene greatlie regarded and is a part of the discipline of the Church also The Apostle Paul ordained a gathering in the church of Corinth euery Sabaoth day to this vse 1. Cor. 16.1 and that to the example of other reformed Churches Christ visited the cripples and lazers on the Sabaoth day Iohn 5. and healed him that had none to put him in the poole The borne blinde he healed on the Sabaoth day Iohn 9. And from the godlie care of our forefathers touching this matter haue flowen our hospitals and almes-houses with such like This is an exercise of fayth and loue fitte for all times but chiefely on the Sabaoth day to be regarded Thus wee féede Christ when he is hungrie Matth. 25.35 cloath him naked visite him sicke and so foorth and sure sure shall wee bee to finde it at the generall accounting daie of his Lastly to take care and conferre amongest our selues how to mainetaine all meanes that serue to the knowledge of God as the ministers scholers vniuersities schooles and such like To meditate also this day more than other daies of the creatures of God and of his excéeding goodnesse toward vs in them What it is to keepe holy the Sabaoth day is an exercise of the Sabaoth with a number such moe that were nowe too long particularlie to name Therefore to conclude and end this matter easilie may we hereby sée that to kéepe holy the Sabaoth day is nothing else but euen to separate and consecrate the same to all godlie exercises wherein our faith to God and obedience is to be shewed Que. If these then and their like bee commanded to vs on this day to be perfourmed their contraries I take by the same Lawe to be forbidden Ans Truth it is and must néedes be so but I thinke it néedelesse now againe to goe ouer them and shewe their contraries rather wey them your selfe and marke them particularly Onely these I wish by name may more duelie bee thought of that if the sanctification of this day consist greatly in labouring to knowe the Lorde by the preaching of his worde howe shall they safely passe the curse of God for the breache hereof who with benummed soules parched padded senselesse and euery way most hardened hearts either lie and sléepe on the one side idle or tossing the alepot with their neighbours suffer this day to passe without any instruction and like dumbe dogges hold their peace no way discharging the dutie of a true minister and one that tendereth the glory of God his owne his peoples soules What should I say of them that séeing the haruest great and the labourers fewe and féeling within themselues working a secrete power perswading to put their helping hand to this businesse yet doe not but suffer the people to pollute the Sabaoth for want of teaching and stay themselues from this worke of the Lorde vpon causes that as it is to be feared will melt away and not stand to excuse them when GOD shall come vnto iudgement Euery seruaunt to his owne master it is true standeth or falleth yet may one seruant admonish an other to béeware betimes and therefore with my whole heart I wish a due regard hereof Againe if to sanctifie the Sabaoth be to consecrate it to holy vses such as haue béene named is it possible for vs to escape the reuenging hande of the eternall God if he content in mercie with one day in the 7. we denie him that also and dedicate it to drunkennes to feasting and surfetting c. Nowe in the name of the God of heauen and of Iesus Christ his son who shall come to iudge the quick the dead at the latter day I require it of al that euer shall reade these words that as they wil answere me before the face of God all his Aungels at the sounde of the last trump they better wey whether carding dising tabling bowling and cocking stage plaies and summer games whether gadding to this ale or that to this bearebaiting that bulbaiting with a number such be exercises commanded of God for the sabaoth day or no. O hartal frosen void of the féeling of the mercie of thy God that hauing euery day in 6. euery houre in euery day euery minute in euery houre so tasted of the swéet grace of thy God in Christ as that without it thou hadst perished euery minute yet canst not tel howe possibly to passe ouer one day to his praise vnlesse one halfe of it be spent in carding bowling Awake awake in Iesus Christ admonished awake séeing al the wéeke long the Lord of
heauen doth defend féede thée cōfort blesse thée is contented but in one day especially to be regarded vow with thy self in request of strength to kéepe it that to the Lord that one day shall be consecrated of thée obserued according to his will Que. These things thē thus passed ouer I pray you are these words Six days shalt thou labour c. a commaundement so that we sinne if we labour not on them al Ans No they are no commandement but a permission or a remission rather of so much right of the Lords For euer hath the Church vpon occasions separated some of the wéeke days also to the seruice of the Lord rested from their labors Which they neuer wold haue presumd to do if the Lord had commaunded to the contrary And euen now our holy daies commanded by publike order are not all to be misliked if to the glory of GOD and sanctification of his name they be bestowed as they are intended Therefore a commaundement I say they are not but a remitting of the Lords right who in déede might chalenge all Que. And for the 7. day it selfe may wee not in case doe any thing thereon because the words here are so in it thou shalt doe no maner of worke c Ans I haue said before if you remēber that the precise strict rest of the Iewes on this day was ceremoniall therfore now by Christ taken away that it bindeth not vs. And therefore touching your question and our estate in these daies vnder the Gospell very certaine it is that not euen in the seuenth day we stand so bound to rest but that in it also we may worke if either necessitie so vrgently requireth or the déede doone be greatly to the glorie of God Examples of the first are Dauid eating the shewebread 1. Kings 22. and the Disciples gathering and rubbing the eares of corne Of the second Christ himselfe healing on the sabaoth day many which yet the Iewes thought to be vnlawful The discourse of Christ touching this point in the Gospell is very woorthy noting wherein he flatly and strongly refuteth this superstitious conceit of the sabaoth in the Pharisees and all other by diuerse argumentes as first by the example of Dauid aboue named Secondly of their lawfull practise they circumcised children and slewe their sacrifices c. on the Sabaoth Thirdly by the testimonie of Osce I will rather haue mercie than sacrifice That is loue to our brethren than outward seruice Fourthly from the lesse to the greater it is lawfull on the Sabaoth day to pull out a brute beast that is fallen into a pit or is in such like danger as néeds it must be helped or else it perisheth therfore much more a man c. By all which you sée that man is not made for the Sabaoth but the Sabaoth for man And euen in the right of our Christ wee also are in some sort Lordes of the Sabaoth as in it to doe what vrgent cause constraineth in déede and may not conueniently be differred Que. Here is named in the wordes of the commandement the straunger that is within the gates I pray you therefore howe farre thinke you this bindeth vs Ans I doe willingly still tell you my opinion in euerie thing my selfe and you also I trust readie to yéeld to better aduise when we shall heare it For my part I sée not how we may aunswere it to the Lorde if being priuate men and householders we suffer within our gate to lurke and lie hid and that refuseth to obey the Lord in the sanctifying of this day as is commaunded to the glorie of his name after that such meanes haue béene vsed for the reforming of them as possiblie we can And the more I wey with my selfe that most straite law of the Lorde for execution of them that should séek to estrange any from the true God Deut. 13. the more I am confirmed by the verie end equitie and meaning of it in this opinion against al affection of kindred aliance friendship or whatsoeuer Reade the words mark the zeale which God requireth in al men towards him when as no meanes will reforme our friends but they stil peraduēture tempt vs. And then by the way let it not passe vnmarked I pray you howe straitely all masters and mistresses stand bound to sée that the Lorde be honoured not onely in themselues but by manseruaunt and maide seruant olde and young in their houses of discretion of the Sabaoth day séeing God of purpose nameth them And sée againe how this naming of the straunger doubleth the bond more vpon vs. For by comparison if we stand charged with our stranger and guest much more with our daily seruauntes children c. it must néedes be and indéede wey it well Que. I am then thus I thinke satisfied in euery point of this commaundement neither doe I remember what further to aske you herein Ans The commandements of the Lord saith Dauid are exceeding broad neyther in déede is any man able so to laie open any one of them but iudgement by the gift of God increased more may be séene and espied in them but thus much nowe shall suffice for my measure this only added that this reason drawen for the Lordes owne example who rested from his worke on this day ought greatly to mooue vs to the carefull kéeping of it as euen the very first worde also of the Lawe for if you marke it he doeth not say Kéepe holie the Sabaoth day but Remember to keepe it holie that is haue an earnest care of it and in any case forget it not but remember to kéepe it holie And thus much of this Commaundement The examination of the conscience The profitable vse and application of this commandement is to wey and duely consider that it is the Lawe of no man but of God the chiefest lawegiuer the wisest most righteous and most able to reuenge instituted of purpose by him for these and such like ends First that we should wholy consecrate as that day ourselues vnto the Lord his seruice hearing reading meditating those things which might lay before vs the goodnesse of almightie God toward vs and our great ingratitude to him againe with all other sinnes whereby we haue prouoked him to wrath stirring vp our hearts to true repentaunce for them and amendement of the same Secondly for the ease of seruants cattell which otherwise by the vnmerciful gréedinesse and crueltie of some might happily be abused Lastly to expresse and lay before vs some shew of that spirituall and eternal rest in heauen which we all so looke and long for Then these thinges considered to call to minde howe often and grieuously wee haue offended against euery one of these as against the first by absenting ourselues from the Church What it is to be absent from Church and place of common prayer and place of common méeting when wee might haue béene present if
of knowledge any way with credit to vse the same But what view I so much the cōmendable care of Heathens in this behalfe Haue not Gods faithfull béene in this point as carefull as they Yes truly many haue and in better order a great deale For there being in this thing degrées and steppes to be obserued as first of pietie secondly of learning thirdly of manners and lastly of the function or calling the children of God many of them haue in this excelled the Heathen that being generally as carefull as they in all particularly in this as men better acquainted with it through greater giuen light knowledge they haue far excelled them that first they haue attempted what in déede is first to be cared for namely to frame the hearts of their children to God and grace and then in order to the things following Wee sée it in Adam Gen. 4. Gen. 18. 2 Tim. 3. 1. Chron. 28.9 2. Kings 4. Deut 6. Psal 78.5 who taught his sonnes to serue the Lord. We sée it in Abraham most notably We sée it in Timothies parentes who brought him vp from a child in the knowledge of the scriptures We sée it in Dauid Ioas the king a number others Generallie to them all it was a cōmandement that assoone as their children could vnderstand and aske them questions they shoulde carefully instruct them concerning the Lords dealings with them and for them And I doubt not but many did it of the ancient Christians Philo writeth that they were called cultores ac cultrices that is to say Tillers because as men painefully till their ground so they carefully laboured the grounde of their childrens hearts to plant in them the feare of God Nos hodie vastatores ac vastatrices saith he That is Wee in these daies may better bee termed destroiers than tillers so rechlesse we are careles in this so great a matter Hence sprang the Cloisters in the beginning saith Chrysostome that kinde of life Lib. 3. contra vituperatores monast vitae namely of the excéeding care that men had to haue their children well brought vp and excluded from euil company and hurtful sights in the worlde till yeeres and setled instruction had made them lesse capable of the harme thereof Afterward they degenerated from that institution and became as we well know dens of drones and nurceries of vngodlinesse corrupters of all not correctors of any and the wrath of the Lorde hath nowe destroyed them It is a good admonition of wise Salomon Prou. 22. Teache a childe in the trade of his way and when he is olde he shall not depart from it And that experienced sonne of Sirach in many places speaking of this mtater Syrach 16.22 30. also hath these wordes in my opinion not lightlie to be looked on Neither desire nor delight saith he in children though neuer so many vnlesse the feare of God be in them For one that is iust is better than a thousande and better it is to die without children than to leaue behinde vs vngodly ones Thus let it suffice to haue touched this matter whereof long and large treatises are made néedefull to be touched if euer néedefull and euen long stoode vpon For too much it is of parents neglected yet are they grieued if of their children they be not reuerenced and howsoeuer many there bee that in these daies are carefull ynough to procure vnto their children knowledge of Artes of Countries and of any thing that in worldely sort may make them mightie famous and spoken of yet is the grounde of all verie fearefully neglected namely to setle in them the true feare of the God of Israell deliuered and taught in his worde Yea it is euen accounted by father and child not so néedefull or beséeming for a gentleman to the great exasperating of the Lordes wrath against them and their séede Humilitie also and shamefastnes are taken from youth in these daies euen by their parents and their teachers and where it hath euer béene held that blushing in measure modestie and silence haue béene commendable tokens in young yeeres nowe is it a shame to be ashamed at any time blushing is want of countenance and bringing vp silence is ignoraunce modestie is too much maidenlinesse and in short nowe vertue is vice and vice very comely and gallant behauiour So times are changed to and fro and chaunging times haue chaunged vs too But of this thus farre Que. What else nourisheth in children due reuerence Ans Due correction Due I say with wisedome and moderation For he that spareth his rodde Prou. 13.24 hateth his sonne but he that loueth him doth chasten him betimes 19. vers 18. Chasten thy sonne while there is hope and let not thy soule spare for his murmuring And in an other place Withholde not correction from thy childe 23. verse 13. for if thou smite him hee shall not die Que. But what if parents in foolish pitie cocker vp their children and pretermit this due aduertisement Ans Then will they loose this reuerence most assuredly in their heartes and often make them come to euil ends It is prooued by Heli his two sonnes 1. Sam. 2. the 4. also who by their fathers lenitie conceiued not what it was to sinne against the Lorde and therefore to their owne hurt and their fathers great griefe tasted the heauie hande of God and dyed both in a day Also by Absolon Ammon Adoniah Dauids sonnes Whose fearefull ends may serue for euer to admonish all parents howe they foolishly loue their children and cannot abide to say or doe their dueties to them or yet to let others Marke well the sixt verse of the first Chapter of the first booke of Kings and be wise betime A small twigge will not kill the tenderest Prince Lord or Ladie in the worlde If thou smite him saieth Salomon Prou. 23.23 you heard before he shall not die I warrant him Que. What is the second part of this honour that children owe to their Parentes Ans Readie and willing obedience Que. And what is that Ans Obedience is the performance of Parentes will so farre as lieth in our power and lawfully wée may Que. And how prooue you that this children are bounde vnto Ans First by the words of Salomon Obey thy father that hath begotten thee Prou. 23.22 and despise not thy mother when she is olde Secondly by the Apostle to the Colossians Coloss 3.20 Children obey your parents in al things for that is wel pleasing vnto the Lorde And to the Ephesians againe Childrē obey your parents in the Lord Ephes 6.1 for that is right Thirdely it is very strongly prooued by the sharper punishment which God appointed for all disobebient children to wit euen flat and present death For so we reade in the Lawe Deut. 21.18 c. If any man haue a sonne that is stubborne and disobedient that he will not hearken vnto the voyce
vs. Let euerie one wey their calling and estate sée what of them in this lawe the Lorde requireth and what of them in their places hath béene performed Children in dutie subiect to our parents we are or haue béene euery one of vs. Haue we then euer doone it or presently doe wee in the true testimonie of a féeling conscience reuerence in heart and by al outward ordinarie meanes those ordained instruments by the Lord of so great good vnto vs our naturall parentes Neuer haue our hearts harbored any light or vnworthie thought of them or against them Neuer haue wee failed in any outwarde gesture to testifie to the worlde our hidden loue and duetifull regarde of them Can we say in truth what of a child anie way ought to be or to mitigate the matter a litle what of vs possiblie could be performed in respect of age of strength of abilitie of time oportunitie with such like that of vs hath béene doone euer fullie and willinglie to them O conscience casting in our téethes our corruption thou accusest vs. These boyling harts not bearing iust reproofe vndutifullie haue often if we could remember it repined at their authoritie impatientlie fretted at their due correction and the most of vs out of question at one time or other if we haue not openlie thrown out a curse yet haue our heartes included a wish and wordes peraduenture vttered asmuch not consonant euerie way with our dueties Nay haue not euen outward violences béene offered to them by vs Ioyfull were the speach to the Saintes in heauen if in trueth wee all coulde aunswere no. But God knowes a guiltie minde in manie a one doeth stoppe his speach and filthie fact to beate or wish to beate theÌ„ who brought him foorth doeth crie to God without repentaunce for a plague What shoulde I name what shoulde I feare to name so will it wring vs all the mocking of our Parentes Where is that childe that hath carefully couered to his power and euer borne withall in him selfe the wantes or infirmities whatsoeuer of his Parents No no the Lord hath not onelie something against vs in this behalfe but euen great and gréeuous hath béene our fault and still it remaineth in manie of vs. Wée laugh to sée our Parentes shame we smile at their wants wee publishe their infirmities we disdaine their ignoraunce wee loath their age and in manie a thing to our owne confusion if the Lorde giue not an amending repentance we bewray a robbed hart of that true reuereÌ„ce which ought to bee in children to their parentes Alas if God iudge vs for our obedience where are we what witles wil erecteth a kingdome in vs Howe cleaue wee to our selues in all matters and thinke our owne direction best Howe despise weâ— the counsell of our friendes and cast behinde vs their experience Euerie sonne and euerie daughter woulde rule their mariage wholie themselues And euen in euerie action alas what disobedience sheweth it selfe in vs vnto our parentes For mayntaynance which is the thirde braunch of 〈◊〉 euen that also accuseth manie a thiâ—â—â— before the Lorde Rare is the man that hath imployed euerie abilitie of his wit of wealth of knowledge of strength at euerie néede to his parentes comfort And therefore the Lord in 〈◊〉 not in furie deale with vs as wee are children Are we parents thâ—â— wâ—y and marke whether so wee haue alwayes behaued our selues as that thâ—se duties of our children might be 〈◊〉 vnto vs euen in regarde of our behauiour If not then haue wee pulled vpon vs the guilt of our childrens want of dutie being causes of the same and the Lorde is angry with vs. What life haue wee ledde before our children to bréede and continue these duties in them Hath it béene holy graue and modest and so remayneth as néere as we can séeking to hide from the eyes of their witlesse heades such wantes as we knowe our selues subiect vnto No no but carelesly and loosely euen in euery place parentes bewray neglect of religion they will goe to the Churches or good exercises when they list and that verie rarely they shewe no regarde of the dutie of Christians they carie no grauitie in their doinges no modestie often in their behauiour but liue most dissolutely and often incontinently they sweare fearefully without regarde speake prophanely not respecting the frailtie of the youth that heareth them father and mother let vnkinde spéeches passe from them one towardes an other in the presence of their children to the great impayring of their credite with them carelesse God knowes of their bringing vp and too full of foolish pitie when they should correct them All these are meanes to make the children faile in reuerence to their parentes and to tempt them to sinne And therefore let vs looke if we be parentes and gréeued with vnreuerent regarde in our children of vs whether wee our selues be not causers of the same Againe for their obedience it faileth oft by fault in vs. For if we be Parentes we lay great burdens vpon our children pressing them still with our authoritie we inioyne them what we list not weying well what they can like and not carefully considering aswell their natures as our owne desires aswell their comfort and conuenient beeing as our owne affection and will to haue it so what maruell if often GOD breake our heartes with their disobedience The like may be saide of that thankefull maintaynaunce that shoulde of children to their Parentes be performed The very vnnaturall and vnkinde dealing of Parentes with their children in their youth denying them reléefe and comfortable helpe maketh them often though it should not when they haue attayned to anie estate to deale as vndutifully with their néedie Parentes againe Consider therefore I say if wee be Parentes what cause we giue and compare it with the fruite wee finde in our seede Let sinne appeare if wee haue offended and let the lawe condemne vs if wee haue transgressed For surely what duties this lawe bindeth all children to perfourme it as straitely bindeth all parentes to deserue The Parentes euill excuseth not the childe but it maketh him guiltie of his childes offence Thus may the rest also descende into themselues Too apparant is contempt in our liues of Magistracie and authoritie Wee honour them not as Parentes but both in reuerence obedience and maintaynance of their state by retribution of some part of that wee haue got by them we bewray vngodlinesse and sinne against the Lorde and them very gréeuously For where is that heart that riseth vp in thankefulnesse for them to our God that obeyeth them secretly aswell as openly for conscience not for feare Nay O sin of ours if it be sought out by the Lorde in this respect euen growen assuredly vp to heauen For howe dare we and doe we defeate their lawes continually Howe set wee our shiftes against the wisedome and working of the Lorde by them We mocke the Lorde and swell in pride against him
did offend him Also by an other prophet I will visit the princes and the kinges children Sophon 1.8 al such as are clothed with strāge apparell that is as imitate the vaine fashions of other countries in any vaine manner And the Apostle Paul hath a most plaine speach to women 1. Tim. 2.9 whereby men also may knowe their dutie I will saith he that the women araie themselues in comly apparel with shamefastnes modestie not with * Read the note of this word in the Testament brodred haire or gold or pearles or costly apparel but as becommeth women that professe the feare of God with good workes Which very same words Peter also hath to the same ende 1. Pet. 3.3 These with many mo such places shew vs the misliking of the Lorde of disorder in apparell they shoulde I say me thinke make vs mislike also with it Fourthly the sentences of graue and godly fathers which haue spoken of this matter shoulde not be neglected of vs. And what are they If the matter of our apparel be too costly heare what S. Bernard saith Exterior superfluitas vestiū interioris hominis inditiū The outwarde superfluitie wast of the garment is an euident token of the inward man that he is vnreformed If the forme fashion be vnséemely or wanton then saith the same father Vestiū curiositas deformitatis mentis morū inditium est The curiositie of thy garment bewrayeth deformitie of mind maners in thee Thus matter forme being vnséeming either of thē discredite man woman make their inward hidden corruption appeare to the worlde Fiftly all the worlde knoweth it and it cannot be denyed that immoderate apparell is a vehement inticement to the breach of this commandemēt and therefore wicked Castitatis comes frugalitas The companion of chastitie is frugalitie sayeth a learned man and euen in apparell I would to God if with a Christian heart anie will not thinke of these two last reasons yet that they woulde thinke of them with worldly wisedome in pollicie weigh them For there is no man nor woman so farre fallen out with religion and honestie but that if they be not such yet they desire to séeme so and to be so taken Nowe apparell in matter or forme vnséemely robbeth them of this that they neither séeme nor are thought to be of manie For touching religion who can thinke them mortified to sinne within in heart who so séeme to liue to all vanitie and excesse without in bodie Who can thinke they are reformed in soule who are very much aboue their calling vnreformed in showe Man can not enter to the inwarde heart but iudgeth euer by the outwarde fruite and religion within vseth alwaies to shewe men effectes without For honestie of bodie though our hearts neuer meant any thing contrarie to it yet doe we by apparel bring our credite in question when it passeth our calling and conueniencie And therefore euen in pollicie if we care not for Christianitie we should beware Last of all modestie in apparell both touching matter and forme answereth to the originall of it well which was to hide vs after sinne confirmeth by practise that apparell is vaine liueth according to the named scriptures escaping the threatned euils and finding promised good saueth our credite out of question aunswereth the grauitie of the gospell hindreth no pietie for often vnder an ill garment a good heart is hidden and lastly is so farre from alluring to lust that it euen cutteth the throte of it and very greatly stoppeth it Sex sunt enim quae incorruptam seruant castitatem Scilicet sobrietas operatio inhibitio sensuum asperitas cultus raritas sermonis euitatio oportunitatis personae loci temporis That is There are six thinges which keepe chastitie vncorrupted To wit sobrietie labour restraint of our senses coursenesse of apparel rarenes of speech and eschewe all of oportunitie of person place or time O but yet it sticks in our hearts the apparel makes a man Indéede manie so iudge both of themselues and other that they are made and beautified by apparell But the verie heathen man shall condemne vs if we doe so who coulde thus say that Ornamentum est quod ornat ornat autem quod honestiorem facit Id autem non aurum non smaragdus coccus sed quaecunque grauitatis pudoris moderationis speciem praebent That is an ornament saith he which adorneth vs and that adorneth vs that maketh vs honester Now that doeth not gould precious stone skarlet but that which giueth a shewe of grauitie shamefastnes moderation And thus now let it suffice a litle to haue answered your desire touching apparel pretermitting the iudgement of God vpon Herode euē then when he was most royally clothed aboue all other times Act. 12. with many thinges mo which to this ende might be brought And this I pray you take not spoken to drawe all to an equalitie or yet anie from the thing that is méete for their calling but to kindle care in all that wee deceiue not our selues with our calling worldlie so much that we forget our calling to God to his gospell and to his mercies so manie in Iesus Christ and what is conuenient for the grauitie and excellencie thereof This is my meaning and this is my ende Que. Now then proceede I pray you to recite such other prouocations to the breach of this commaundement as you knowe Ans These prophane wanton stage playes or interludes what an occasion they are of adulterie and vncleanenesse by gesture by spéech by conueyances and deuises to attaine to so vngodly desires the world knoweth with too much hurt by long experience Vanities they are if we make the best of them and the Prophet prayeth to haue his eies turned away by the Lorde from beholding such matter Psal 119. Euill wordes corrupt good manners 1. Cor. 15. and they haue abundance There is in them euer manie dangerous sightes 1. Thes 5.22 and wee must abstaine from al appearance of euill They corrupt the eies with alluring gestures the eyes the heart and the heart the bodie till al be horrible before the Lord. Histrionicis gestibus inquinantur omnia sayth Chrysostome These players behauiour polluteth all thinges And of their playes he saith they are the feasts of Sathan the inuentions of the deuill c. Councels haue decréeed verie sharply against them and polluted bodies by these filthie occasions haue on their death beddes confessed the daunger of them lamented their owne foule and gréeuous faulles and left their warning for euer with vs to beware of them But I referre you to them that vpon good knowledge of the abominations of them haue written largely wel against them If they be dangerous on the day time more daungerous on the night certainely if on a stage in open courtes much more in chambers and priuate houses For there are manie roumes beside that where
day of the Lorde Iesus Christ Manie such as these are there all which our vnerâ—ring Papistes take and expounde of sinâ—gle life and will haue them so manie testimonies of the same to excell mariâ—age But their bould speaking is noâ— euer sounde proouing and therefore wâ— stay to beléeue them Que. In other matters indeede we haue good cause to refuse them but in this giue me leaue to speake as I thinke being readie to learne if I erre meâ— thinke we are not to mislike so much oâ— their speech For surelie it cannot be denied that the single life is farre aboue the maried The scriptures you knowe haue manie speeches to this ende Ans Well then for your better satisâ—faction it will not be amisse if we a litlâ— consider the course of this errour And first I pray you marke that during alâ— the time of the olde testament they dare not nor do not say that single life passed mariage in excellencie but contrarie to be fruitefull and stored of children was a blessing and to be otherwise was a reproch vnto them Therefore this perfection and excellencie of single life they set it to be but nowe in the time of the gospell Where let vs also beginne and going with them sée whether it be so or no. We consider then and sée that as the Lorde is holy himselfe and pure and therefore hath euer liked and loued all holinesse in his children and by name this cleannesse of bodie and mind which we speake of so on the otherside Sathan being impure and filthy hath euer sought and laboured to worke the like in vs and by name to drawe vs to impuritie of flesh and staine of minde in this behalfe The Lorde hath had euer his meanes to worke the one Sathan hath had his againe to bréede the other The Lorde by his word and spirite and what else it pleased him to vse Sathan by sundrie also verie forcible wayes wrought the contrarie Some hee so mightily hardened and strangely ouercame Want of feeling one meanes of Sathan that euen contemning the Lord and his threates and smoothering what in their owne consciences at anie time they founde contrarie to it gaue themselues ouer as it had béene brute and sauage beastes to all lust and vncleannesse without remorse Of these spake the Apostle to the Ephesians saying Ephes 4.19 That they being past feeling gaue themselues to all wantonnesse to worke vncleannesse euen with greedinesse where the worde hee vseth is verie significant And againe to the Romans he saith that God gaue them vp to their hearts lustes vnto vncleannesse Rom. 26. to defile their owne bodies betwixt themselues yea he gaue them vp to vile affections For the women changed the naturall vse into that which is against nature Then sheweth he the meanes and way whereby all this was wrought in them For a man would thinke that euen reason and naturâ— should kéepe vs from such pollution They regarded not sayth the Apostle to knowe God Ver. 28. and therefore God deliuered them vp into a reprobate mind to doe those thinges which are not conuenient That is God suffered Satan so to harden their heartes and to depriue them of the vse euen of naturall light as that those thinges séemed but sportes vnto them and matters of small weight which otherwise would haue feared them euen to thinke vpon The prophet Ose séemeth to alledge the very same manner of procéeding of Sathan in those that know God When he saith of Israel Ose 4.11 that whoredome and wine and newe wine tooke away their heartes That is their iudgement and vnderstanding their conscience and féeling whereby they should abhorre so displeasing a life before the Lorde And what meaneth Salomon when he saith that The young man followeth the inticeing harlotte to her house as an oxe to the slaughter but euen this Prou. 7.22 that by the subtill malice of Sathan hee is depriued of sense to decerne whither hee goeth and what his fall will be So then I say one meanes whereby Sathan in times past drewe men from chastitie the vertue of this commaundement to lust and impuritie the breaches of the same was by dulling their heartes in most fearefull manner that they felt not sinne to be sin no not euen verie great and gréeuous sinnes to be anie at all An other meanes was by instilling into their mindes an opinion of indifferencie in these matters Opinion of indifferencie an other meanes and that God so he were serued in spirite of them passed not for their bodies but left them in some sort to themselues to vse to their pleasures This to omit a multitude of heathen histories as also Simon Magus whome Austen noteth a defender of this doctrine may appeare by that decrée of the Apostles that the Gentilles should abstaine from fornication Act. 15. as also most euidently by the epistle of Paule to the Corinthians who thought of this matter as of a méere naturall thing so lawefull for them as either to eate or drinke so they reserued their soules and spirites to worshippe GOD. But the Apostle sheweth it to be farre otherwise and with manie vehement repetitions of the duties of their bodies impugneth so vile a conceite of libertie to vse them vnto lust Hee hath created your bodies saith the Apostle V. 13. 14. aswel as your soules and therefore you must glorifie him aswell in bodie as in soule Hee preserueth also the one aswell as the other the bloude of Christ was shedde aswell for the one as the other to redéeme it from death they are both indifferentlie the Temples of the holie ghost they are both the members of Christ and at the latter day they must both by Christ be raysed the body then to be ioyned to the soule which before liued separated and therefore aswell in bodie as soule God must be glorified and both of them from filthie lust and pollution kept chast Manie moe are the reasons of Paul in that Epistle to driue the Corinthians from this detestable conceipt V. 17. that fornication was a matter indifferent and chastitie required not so much in bodie as in mind But I referre them to the diligent reader himselfe to marke and thus much onelie note to shew the meanes whereby Satan in those dayes preuailed so much to draw men to the breach of this commandement A thirde meanes wee reade of which argueth not a litle the dulnesse of man the boldnesse of satan if once he get any vantage Euen the verie word of god abused to confirme that which neither God nor his worde could euer abide The scriptures wrested an other meanes Chap. 2. In the Apocalips mention is made of the Nicolaitans sinning in this respect most fearfully it is also by learned meÌ„ recorded how Nicholas the first father of the filthinesse fel into grosse most fearful sinne Clemens Eusebius say that he did it of méere simplicity to remooue froÌ„ him the
nowe adaies of gods iust plagues vpon this sinne But I will not runne ouer them nowe Easilie may they be turned too in our owne Church storie Onely these two I cannot omit First how Hamelton the Scot being brought vnto his death by the false accusation of a false Frier called Campbell when he was in the fire cited and summoned the sayde Frier to appeare before the high God as generall iudge of all men to answere to the innocencie of his death and whether his accusation was iust or not betwixt that and a certaine day of the next moneth which hee there named and ere that day came the Fryer died without any remorse of conscience that he had persecuted the innocent And secondly howe Calice men in the daies of King Henrie the 8. being falsely accused escaped safe from the danger of such witnesses and they themselues a iust plague vppon their iniquitie hanged drawen and quartred ere they went home Therefore let vs euer tremble to prouoke the Lorde by this sinne let vs speake a trueth if we doe speake at all and shame to lie euen of the deuill The daily beggeries discredits shames and deathes strange and fearefull of such as haue made no conscience by false witnesse bearing to pollute their consciences ought mightilie to moue vs and verie effectually to perswade vs neuer to doe it For God to vs as he hath béene to others will most assuredly shew himselfe either at first or at last at one time or other when our sinne is the same and he no changeling in his nature at all And thus much of this commaundement The Application NOwe let vs weigh the guilt or innocencie of our soules if the Lorde should call vs to an account for this his lawe Generallie wee sée the care that should be in vs to preserue the credite and good name of all men and what heart so dull or dead and past all féeling that it doth not espie euen a generall want in it selfe concerning the same Generally all trueth would the Lorde by this lawe haue loued cherished and maintained and the contrarie hated shunned and auoyded but what eie so blinde that cannot sée the course we commonly take and the race wee wholy runne to the maintaynaunce of the vice and rooting out almost of the vertue from amongest vs But consider the particulars one by one and so shall we reape most profit Haue you neuer in all your life testified of your neighbour an vntrueth publikely for fauour or gaine or hatred or any cause whatsoeuer Haue you neuer slipped neither in your owne behalfe nor your friendes nor your towne and liberties nor anie way But haue euer dealt in all the testimonies that euer you gaue as you dare abide gods searching eie to iudge you Consider well the matters that you haue dealt in remember the times past remember the sutes that haue béene made vnto you and peraduenture the rewardes that haue béene offered you also and if you be cleare and no way to be touched though God sift you neuer so narrowly be glad and giue God praise But if you can not if you may not if you dare not cleare your selfe both because a guiltie conscience accuseth you within and because both men and matters may be produced and named for whom and wherein affection hath led you giftes corrupted you malice incensed you sin stayned you then sée it sée it in the feare of God and thinke of it confesse it was naught acknowledge your blemish consider this lawe that so flatly forbiddeth it tremble vnder the hande of the God of heauen that hath euer plagued it either by one way or an other in a mans selfe or his séede in this worlde or the other And so by the grace of God shall sight bréede sorowe and amendment of life hereafter Fie of that affection that damneth our soules wo worth the gaine that getteth vs hell And accursed is that iuror and witnesse that so respecteth his present purpose as that hee casteth away the care of God of life of hell of death of ciuill honestie fame and good name in his countrey and dwelling neuer able after to come in companie where hee may not feare the touch in talke of his ill dealing Certainely certainely if a good name be aboue gould and siluer a false witnesse is the drosse and dregges of the world that the Lorde hateth and euerie honest heart verie perfectly loatheth The next branch that breaketh our obedience and dutie to the Lorde in this lawe is lying Lying the foule filth whereof hath in part before béene displaied and opened And nowe it remaineth but to consider our course and how gréeuously guiltie we are before God of this ougly vice Where is that man that woman that aged or younger that will cleare themselues from all blotte or staine in this behalfe Doth not euerie maister in his man euerie mistres in her maide finde it mislike it hate and abhorre it Doth not euerie estate finde it in other And God in vs all to the iust incensing of his wrath and furie against vs If we can cleare our selues let vs if we can not where is our righteousnesse where is our perfection where are our merites Nay why dread we not the death that is the desert of lying lippes O sift and search the guilt of guilefull tongue couer it not excuse it not remember what I haue sayde of it before mocke not God dallie not with your damnation hate to bee the childe of the foule fiende and with sorowe in trueth for passed securitie flie with perseuerance for euer hereafter so sinfull iniquitie Truth may be blamed but it can neuer be shamed yea euen man in the ende shall like it and God for euer blesse it and crowne it There followe then in the booke as particulars of this generall flattering Flatterie c. and dissembling and telling false tales behinde our neighbours backe Concerning the first what should I say Should I aske whether you haue or doe offende should I make a question of it or bring you into doubt with your selfe whether you haue héerein faulted or no Alas howe want I rather words to moue vs to repentance than proofes of dayly practise to conuict vs of transgression Helpe Lord Psalm 12. helpe may I truly say with Dauid for good and godly men doe perish and decay and faith and trueth from worldly men is parted cleane away Who so doeth with his neighbour talke his talke is all but vaine for euerie man bethinketh how to flatter lie and faine But what followeth Certainely euen that which we shall finde if God by his grace change not our heartes to more sinceritie For we make no conscience to lie to flatter to fawne to halt to â—ogge to glose and dissemble honestie pietie friendshippe and fauour loue and obedience faithfulnesse and trust and whatsoeuer may be profitable to vs euen from morning to night from we rise till wee goe to bed and then howe
nations and the elder should serue the younger whereby she well knew Esau could not kill Iacob whatsoeuer he threatened yet did she not presume careleslie thereon and said to her selfe it skilled not what she did but she vsed the ordinarie meanes to saue Iacobs life and sent him out of the countrie for a time Numbers of these examples are in the Scripture Let this one moe of Christ himselfe suffice Iohn 17. who prayed to his father to glorifie him and yet was hee most sure of it before all to teache vs to vse ordinarie meanes Therefore Gods prouidence neuer ought to preiudice such meanes as he hath appointed to obtaine any thing by neither in déede doeth in the godlie Que. My thirde obiection is this If God ruled all by his prouidence then should there bee no misorder at al in the world as there is Ans No more there is in déede and trueth I meane in respect of God Que. No is not this euill in the world and in regarde of God wrong that euill men should thriue and flourish as they doe and the godlie not Ans No indéede For good men and women are afflicted in this world for their good namely that they may not bee condemned with the worlde And euill men receiue Gods blessings to make them without all excuse and â—o increase their damnation if they serue not God Que. Why but did not Iosephs breâ—hren ill and they that killed Christ Ans Yea in déede they did horriblie as I haue saide before but yet GOD directed all to his glorie to the benefite of his Church and our euerlasting comfort by Christ and therefore in Gods gouernement all was then well and euer is Que. What then is the conclusion Ans The conclusion is this as hath béene saide that in trueth there â—s no misorder in the worlde in respect of God For all that euer he doeth or â—etteth be done is good and for good but all misorder is in respect of man Que. What is the fruite and vse of this doctrine of Gods prouidence Ans Very great For it maketh vs in well woe giue glory to god who sends â—l It maketh vs patient to beare things â—etter because the Lorde doeth sende them it maketh vs hang still vpon him for comfort who will not sée vs want and many good fruits it worketh in vs if throughly we be perswaded of it Que. Next nowe what maner of consequence is this in the booke that because God guideth all thinges and oâ— him wee receiue all thinges therefore wee shoulde trust and stay vppon him alone Ans The consequence is very good For the former setled in the heart once by faith euer begetteth the seconde in man or woman and they cannot bee parted We sée a plaine proofe of it in Dauid who being in déede perswaded that the Lorde was his shepheard by and by concludeth thereupon therefore shall I want nothing Psal 23. Que. But what if I a fraile man or woman doe yet find my selfe weake in trusting to the Lord and in the Lord when trouble assaileth me how might I helpe this great infirmitie and increase my trust in the Lords mercie Ans First whensoeuer we are tempted to doubt of any thing it is a specialâ— â—hing presently to consider the promises â—f God touching that matter and in â—hem the generalitie and the certaintie â—s for example if this cogitation should â—rise in me certainely if I doe not as â—he worlde doth I shall neuer cary creâ—ite in the worlde nor come to any â—ealth and estate like others by and by 〈◊〉 shoulde remember what is written â—ouching this matter namely Matth. 6. Seek the â—ingdome of God first principally aâ—oue al and then shal all these things be â—ast vnto you And againe TheÌ„ that hoâ—our me them wil I honour 1. Sam. 2. with many â—uch Then hauing the promises consiâ—er next the generalitie of them and â—ée if they be limited either to poore or â—iche or any so that you may not â—oldelie lay as good holde of them as â—ny and well shall you sée they are â—ot Thirdely I must wey the cerâ—ainetie of them and the trueth of â—hem For is my God a lyar shall 〈◊〉 mistrust his worde and thinke it â—hame to doubt an earthly friende God â—orbid And if he hath spoken it that these worldly things shal be cast vppon those that serue him so farre as is good for them is not he able to perfourme his promise and to make his worde good vnlesse I vse vngodly and vnlawfull extraordinarie meanes God forbid Auant then and auoide foule diueâ— may I say For I beléeue the promises of my God so true so generall made to all men and women olde and young riche and poore and so certaine as nothing can be more I beléeue them I say I beléeue them and by his promises my trust increaseth Thus may we do in all doubtes els whatsoeuer For if it be a benefite to bodie or minde in this worlde or the next we haue the Lords promise to haue it if we serue him so far as it shal be good for vs. 1. Tim. 4. For godlines hath the promise of this life that to come Therfore neuer let SathaÌ„ preuaile Psal 84. for either God is no God or you shall want no good thing onely bee of good comfort be strong and trust in the Lorde Psal 27. and hee shall comfort your heart Que. What other way tell you me Ans Another good way to increase â—nd confirme your trust in God is in al â—réefes verie diligently to meditate of â—he Lords great power and abilitie to â—elpe you how soone he can do it how â—asily he can doe it euen in the twinkâ—ing of an eye were your case neuer so â—ard And surely no more able is hee â—han willing so farre foorth as shal be â—o your good be assured of it For God â—orbid that euer we shoulde thinke that â—e who before wée were reconciled vnâ—â— him so loued vs as that he robbed â—imselfe euen of his owne deare sonne â—or our sake nowe when we are reconâ—iled to him by so deare a price wanâ—eth good will to doe lesse things for â—s Yet that this meanes might the â—etter sinke in your mynde marke I â—aye you howe euen God himselfe â—ath taught his children to vse it knoâ—ing the profit of it to this ende As 〈◊〉 his speache with Abraham why â—â—th hée these wordes to him Gen. 17. I am â—OD alsufficient but to insinuate to Abraham that if any distrust oâ— weakenesse in any thing should assaulâ— him by and by he should help himselfâ— and strengthen his faith with meditatiâ—on of his infinite power whom hee serâ—ued and followed So againe morâ— plaine in another place Gen. 15. Feare not Abraham I am thy shielde As if hâ— shoulde haue saide if any doubt aâ—rise Abraham feare not but presentâ—ly haue recourse to the consideratioâ— of this that I am thy shielde Foâ— may it